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BHAGAVAD GITA MAIN VERSES

ON DELUSION & REALISATION

Gita 3.27: Deluded egoism (illusion of doership, experiencership):

Prakriteh (By activating natural force in the universe) kriyamanani (are initiated

and performed) gunair (through the natural dispositions or patterns) karmani

(actions, occurrences) sarvashah (everywhere) ahamkara (egoism) vimudhatma

(deluded mind) kartaham (I am doer) iti (thus) manyate (believes).

Everywhere the established patterns of Natural Forces initiate and perform all

actions and occurrences in the universe. But deluded by egoism or self-centredness

(thought, generated and sustained in a body-mind complex, identifying with

elements of nature resulting in a false sense of ownership and segregating those

elements from the rest of the universe), one believes and thinks "I am the doer".

Gita 3.28: Realisation of truth about patterns and action in prakriti:

Tattvavit tu (but realising the underlying real principle) mahabaho (O mighty

armed) gunakarma (patterns in actions and occurrences) vibhagayoh (of divisions,

aspects); guna (conditioned natural instruments of experience) guneshu

(conditioned objects of experience) vartanta (remain) iti (this, thus) matva

(recognising, understanding) na (not) sajjate (get addicted or hooked to)

But the one who has realised the truth underlying the conditioned patterns of

nature and the actions or occurrences springing from such conditionings do not get

deluded through attachment thanks to the understanding that instruments of

experience are naturally conditioned to restrictively capture and dwell on certain

conditioned objects of experience as a matter of stimulus and response.

Gita 3.33- Every action & reaction is conditioned by natural forces and patterns.

sadrisham (in accordance with) cheshtate (act, behave) svasyah (personal)

prakriter (natural disposition) gnyanavan (wise one) api (even); prakritim (nature)

yanti (obey, follow) bhutani (beings) nigraha (detachment, restraint) kim (what)

karishyati (will do)

Even a wise person acts and behaves in accordance with their conditioned natural

dispositions. All beings follow the dictates of natural patterns and conditionings.

So where does the question of practiced detachment or self-restraint arise? (Nature

is all-powerful and dictates everything).

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Gita 5.8-9: Non-doer

Naiva kinchit karomi (I do not do anything) iti yukto manyate tattvavit (thus a

spiritually awakened person should realise after understanding the underlying real

principle) pashyan (while seeing), shrinvan (listening) sprisham (touching) jighran

(smelling) ashnan (eating) gacchan (walking) svapnan (dreaming in sleep),

shvasan (breathing), pralapan (talking) visrijan (evacuating) grihnann (holding)

unmishan nimishan (opening closing eyelids) api (even), indriyani (natural

instruments of experience) indriyartheshu (in the objects of sensory experience)

vartanta (remain occupied with) iti (thus) dharayan (direct observation in

attention).

‘I do nothing!’ Thus, a spiritually awakened person should realise after

understanding the underlying principle of reality. Through direct observation in

attention, it is known that only the sensory instruments of nature are occupied with

their respective objects of experience even when involved in seeing, hearing,

touching, smelling, eating, going or moving, sleeping or dreaming, breathing,

speaking, evacuating waste, holding or handling, and winking.

Gita 5.10: Abandoning selfish attachment and identification

Brahmany (in the grand cosmic field) adhaya (resigning) karmani (actions)

sangam (identification through association) tyaktva (abandoning) karoti yah (who

does), lipyate na sa (one is not tainted) papena (by vileness and wickedness)

padma patram (lotus leaf) iva (like, even as) ambhasa (in water).

One who resigns all actions to the dynamic cosmic field of existence and abandons

the sense of doership, born out of identification, is not contaminated by vileness

and wickednes (or illusory sense) just like a lotus leaf is not wetted by water.

Gita 5.11: right action

Kayena (with body) manasa (by mind) buddhya (by intellect) kevalair (merely)

indriyair api (even with sensory instruments or organs), yoginah (yogis, awakened

persons) karma (actions) kurvanti (perform) sangam (identification) tyaktva

(abandoning) atma (consciousness, mind) shuddhaye (for purification).

For maintaining purity of consciousness, awakened persons, even when

performing actions through body, mind, intellect or merely the sensory organs, do

so without any thought of identification or doership.

Gita 5.14: Actionless Self, Actionful Natural forces

Na kartritvam (no sense of doing) na karmani (nor actions) lokasya (for the world)

srijati (generate) prabhuh (original being), na karmaphala-samyogam (nor

interconnection with the fruits or results of actions) svabhavas (natural disposition)

tu (only) pravartate (acts)

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In regard to beings of the world, the Original One (Self) has nothing to do with the

sense of doing, the actions to be done and the resulting consequences of actions

done. It is the nature-driven dispositions that do all this.

Gita 5.15: The veil of ignorance

Nadatte (not take) kasyachit (of anyone) papam (transgression) na chaiva (and not

also) sukritam (righteous acts) vibhuh (All-pervading One or Unique Being),

agnyanena (by ignorance) avritam (is veiled) gnyanam (knowing) tena (by that)

muhyanti (are deluded) jantavah (people).

The All-pervading One neither endorses the transgressions nor the righteous acts

of anyone. True understanding is veiled by ignorance and therefore people are

deluded (into falsely believing themselves as doers, who reap the fruits of personal

actions).

Gita: 7.2. Special Knowledge

Jnanam (knowledge) te (unto you) aham (I) sa (with) vijnanam (deeper realisation)

idam (this) vakshyami (shall explain) asheshatah (in full), yat (which) jnatva (by

knowing) na (not) iha (in this world) bhuyah (more, further) anyat (anything)

jnatavyam (to be known) avashishyate (remains not).

I shall now explain to you in fullness that unique knowledge together with Its

deeper understanding or implication, by knowing which nothing more remains to

be known in this world

Gita: 7.3.

Manushyanam (of human beings) sahasreshu (out of many thousands) kashchit

(someone) yatati (endeavours) siddhaye (for spiritual fulfilment), yatatam (of

those so endeavouring) api (even, only) siddhanam (of those awakened) kaschit

(someone) mam (Me) vetti (does know) tattvatah (actually).

Out of many thousands among people, one may endeavour for spiritual awakening

to fulfilment, and of those who have spiritually awakened to fulfilment, only one

knows the divine “I AM” in truth.

Gita: 7.4: Apara prakriti

Bhumih (earth-constituted matter) apah (water, fluids) analah (fire, heat) vayuh

(air, life breath) kham (sky, space) manah (sensing, perceiving, feeling, thinking,

recording & recalling mind) buddhih (reflecting, planning, cognising, attributing,

deciding & judging intellect) eva (indeed) cha (and), ahankarah (identifying,

separating, self-talking biographical ego) iti (thus) iyam (all this) me (My) bhinna

(divided, categorised) prakritih (nature based energies) astadha (eightfold).

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Earth, water, fire, air, space, mind, intellect and indeed the separative personal-self

– together these constitute My varied discrete material forms, which are eightfold.

Gita: 7.5. Para-prakriti

Apara (inferior) iyam (this) itah (besides) tu (but) anyam (another) prakritim

(nature-based energy) viddhi (know) me (My) param (superior), jiva-bhutam (the

living entities) maha-baho (O mighty-armed) yaya (by which) idam (this) dharyate

(being sustained) jagat (the world, existence)

Besides this My inferior nature, O mighty-armed Arjuna, know that there is

another one: a superior nature-based energy of Mine, by which (all) living entities

and this (whole) world are sustained.

Gita: 7.6. Prabhu

Etat (these two natural energy states) yonini (as the source and origin) bhutani

(living entities) sarvani (all) iti (thus) upadharaya (understand), aham (I)

kritsnasya (of the entire) jagatah (universe, world) prabhavah (emanation)

pralayah (dissolution) tatha (as well as).

Understand that all living entities have these two natures of Mine as their source. I

AM is the origin as well as the finality of this entire existence.

Gita: 7.7

Mattah (than Myself) para-taram (superior) na (not) anyat kincit (anything else)

asti (exists) dhananjaya (O conqueror of wealth), mayi (in Me) sarvam

(everything) idam (here in existence) protam (is strung or held) sutre (by a thread)

mani-ganah (row of pearls) iva (like, as if).

O conqueror of wealth [Arjuna], there is no being superior to Me (I AM). As a row

of pearls is held together by a string, likewise everything in existence is sustained

in and by Me (I AM).

Gita: 7.12.

Ye (whatever) ca (and) eva (certainly) sattvikah (in mode of stability and clarity)

bhavah (being manifested or experienced) rajasah (mode of passion and

impulsivity) tamasah (mode of dullness and ignorance) cha (also) ye (whatever),

mattah (from Me) eva (certainly) iti (thus) tan–them viddhi (know) na (not) tu(but)

aham(I) teshu–in them te (they) mayi (in Me).

Whatever experiences or manifestations there are of sattvik, rajassik and tamasik

modes or conditions, they have all verily emanated from Me. I am not in them but

they are in Me.

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Gita: 7.13.

Tribhir (by three) gunamayair (formed of gunas) bhavair (experiences, mental

states) ebhih (by these) sarvam (all) idam (this) jagat (world), mohitam (deluded)

n’abhijanati (not grasp) mam (Me) ebhyah param (superior to them) avyayam

(immutable).

Deluded by experiences and mental states, based on the three Gunas or ever-

changing nature-based conditioning modes of experiences and mental states, this

world grasps not the divine “I AM”, the Immutable Being, transcending these

gunas or changing modes.

Gita: 7.14.

Daivi (extraordinary) hi (certainly) esha (this) guna-mayi (conditioned modes)

mama (My) maya (nature-based field of multiple energies and changing

appearances) duratyaya (very hard to cross), mam (unto Me) eva (certainly, alone)

ye (who) prapadyante (surrender, relaxes personal will) mayam (formidable field

of multiple energies and changing appearances) etam (this) taranti (go beyond) te

(they).

This extraordinary field of multiplicity of Mine, consisting of the three

conditioned modes of manifestations and experiences, is indeed very hard to cross

beyond. But those who have surrendered their personal will unto Me alone, they

can go beyond this diversified field of Maya.

Gita: 7.19.

Bahunam (many) janmanam (generations) ante (after) jnana-van (a spiritually

awakened person) mam (unto Me) prapadyate (surrenders their personal will),

vasudevah (the unborn life-giving primordial ground) sarvam (all) iti (thus) sah

(such) maha-atma (elevated being) su-durlabhah (very rare).

After the passage of many generations, when a spiritually awakened person

emerges, he or she surrenders totally unto Me, realising Me, the unoriginated

cause of all causes, as all that is in existence. Such a fine being is very rare to find.

Gita: 7.24.

Avyaktam (Unmanifested) vyaktim (particular entity, individuality) apannam

(possessing) manyante (believe) mam (Me) abuddhayah (those devoid of

understanding), param (supreme) bhavam (state of being) ajanantah (not knowing)

mama (My) avyayam (immutable) anuttamam (the finest)

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Without realising My Supreme Nature as Unsurpassed and Immutable Being,

people of little understanding conceive Me, the Unmanifest, as possessing a

particular manifest identity (form, image, history).

Gita: 7.25.

Na (not) aham (I) prakasah (manifest, revealed) sarvasya (to everyone) yogamaya

(associated formidable field of becoming) samavritah (veiled, covered), mudhah

(deluded) ayam (this) na (not) abhijanati (understand) lokah (world) mam (Me)

ajam (unborn, unoriginated) avyayam (immutable).

I am not revealed to everyone owing to the veil of My Formidable Field of

Becoming (Yogamaya). This deluded world does not know Me, the Immutable

Unborn.

Gita: 7.26.

Veda (know) aham (I) samatitani (whole past) vartamanani (present) cha (and)

arjuna (O Arjuna), bhavisyani (future) cha (also) bhutani (living entities) mam

(Me) tu (but) veda (knows) na (not) kascana (anyone).

O Arjuna! (As the timeless basis) I know (enlighten) everything that has happened

in the past, all that is happening in the present as well as all that is yet to happen. I

also know (enlighten) all living entities; but no one knows Me (the Enlightening

One).

Gita: 7.27.

Iccha (desire) dvesa (repulsion) samutthena (sprouting from) dvandva (duality,

opposing pairs) mohena (bewitched, overcome) bharata (O scion of Bharata),

sarva (all) bhutani (living entities) sammoham (into widespread delusion) sarge

(from birth) yanti (go, attain) parantapa (O conqueror of foes).

O Arjuna! From their very birth, all living beings get naturally deluded by the

bewitchment of the pairs of opposites, sprouting from contrary senses or

counterpulls of attraction and repulsion, etc.

Gita: 7.28.

Yesham (whose) tu (but) antagatam (come to an end) papam (sin: harmful

thoughts, feelings and deeds, both to self and others) jananam (of the persons)

punya (virtuous) karmanam (activities), te (they) dvandva (duality, contradiction)

moha (delusion) nirmuktah (free from) bhajante (love, adore) mam (Me) dridha-

vratah (with unswerving faith).

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But those persons, engaged in virtuous activities, in whom sinfulness has been

erased—such persons, freed from the bewilderment caused by contradictory

mental tensions or mental counterpulls, adore Me with unswerving faith.

Gita: 7.29.

Jara (decay) marana (death) moksaya (freedom from) mam (unto Me) ashritya

(taking shelter or rest) yatanti (endeavour) ye (whoever), te (such persons) brahma

(the boundless unmanifest basis, transcendental state) tat (that) viduh (know)

kritsnam (everything) adhyatmam (manifest, immanent state) karma (operations,

actions) ca (also) akhilam (whole of).

Whoever, endeavouring to be free from the travails of decay and death, takes

shelter or rest in Me, shall know that Unmanifest absolute basis underlying

everything as well as the totality of the divine operations in the manifestation.

(Vâsudevam sarvam iti)

Gita: 7.30.

sa-adhibhuta (underlying all material manifestation) adhidaivam (underlying all

divine dimension) mam (Me) sa-adhiyajnam (underlying all spiritual realisation)

ca (and) ye (who) viduh (know), prayana-kale (at the time of dying) api (even) ca

(and) mam (Me) te (they) viduh (know) yukta-chetasah (with fully integrated

consciousness).

Those having realised that I am the sustaining basis underlying all material

structures, all divine expressions and all spiritual realisations- they continue to

know Me, with a fully integrated consciousness, even at the time of passing away.

Gita: 8.3.

sri-bhagavan uvacha (shri Krishna said), aksharam (indestructible) brahma

(Brahman: absolute basis) paramam (highest, transcendental) svabhavah (own

nature, being as reflected, sense of being a self) adhyatmam (the spiritual or

individual being) uchyate (is called), bhuta-bhava-udbhava-karah (what brings all

objects/events/entities into existence or experience) visargah (manifestation)

karma (cosmic activity) samjnitah (is called).

Shri Krishna said: The Indestructible, Transcendental Aliveness is called the

Absolute Brahman, and Its own reflection within existence (at macrocosmic and

microcosmic levels) is called the Indwelling Self or Immanent Life. The action

through which all objects, events and entities are brought into living existence is

called cosmic activity.

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Gita: 8.4

Adhibhutam (physical being, material existence) ksharah (of changing &

perishable) bhavah (nature) purushah (the Immanent Cosmic Life) cha (and)

adhidaivatam (Animating Being), adhiyajnah (the Enlightening Being, underlying

all worship and spiritual realisation) aham (I AM) eva (certainly) atra (in this)

dehe (body) deha-bhritam (of embodied) vara (the Supreme)

Physical nature of material form is mutable and perishable while the Immanent

Cosmic Being is the One animating the evolving universe: the cosmic form and

individual forms. The sense of “I AM” is verily the Supreme Enlightening Being

or Awareness (underlying all worship and spiritual realisation), dwelling in the

body of all embodied beings.

Gita: 8.8.

Abhyasa (being, resting or sitting [asa] in the present [abhi]) yoga-yuktena (being

integrated in meditative communion) chetasa (through the conscious mind) na

anya-gamina (without moving away), paramam (the Supreme) purusham (Inner

Being) divyam (divine, transcendental) yati (attain, go) partha (O son of Prtha)

anuchintayan (constantly attentive).

O Arjuna! One who is attentive, with the mind consciously resting in the present,

integrated in meditative communion, without the tendency to stray away to some

object (away from integrated awareness) – such one attains the Supreme

Transcendental Spirit (animating and underlying the whole of existence).

Gita: 8.18.

Avyaktat (from the Unmanifest) vyaktayah (manifestations) sarvah (all)

prabhavanti (come into existence) ahah-agame (at the beginning of the cosmic

day), ratri-agame (at the fall of cosmic night) praliyante (are dissolved) tatra (into

that) eva (certainly) avyakta (the Unmanifest) samjnake (as it is called).

At the dawn of the cosmic day, this whole universe of objects, forces, events and

entities comes into manifestation from the Unmanifest Source (mahad brahma or

prakriti). When the cosmic night begins, everything is indeed dissolved back into

what is called the Unmanifest Origin.

Gita: 8.19

bhuta-gramah (the aggregate of manifestations) sah (they) eva (certainly) ayam

(this) bhutva bhutva (manifesting again and again) praliyate (dissolving), ratri

(night) agame (on coming) avasah (automatically, inexorably) partha (O son of

Pritha) prabhavati (emanate) ahah (cosmic daytime) agame (on coming).

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O son of Pritha! This vast collection of manifestations indeed inexorably comes

into existence again and again to dissolve at the commencement of the cosmic

night and to again come forth at the dawn of the cosmic day. (This means the

Unmanifest becomes manifest during the cosmic day and the manifest becomes

the Unmanifest during the cosmic night. In us, human beings, the Unconscious

becomes conscious during the wakeful day and the conscious becomes the

Unconscious during sleep.)

Gita: 8.20.

Parah (superior, transcendental) tasmat (from that) tu (but) bhavah (nature, state)

anyah (another, different) avyaktah (Non-manifest) avyaktat (from the unmanifest)

sanatanah (everlasting, eternal, permanent), yah (that) sah (that) sarveshu (all)

bhuteshu (manifestations) nashyatsu (being destroyed) na (not, never) vinasyati

(annihilated).

Different from this (ever-changing, cyclical) Unmanifest state is the Supreme

Immutable Non-manifest Being that is not destroyed when all manifestations are

dissolved. (Similarly, different from the Unconscious sleep is the Supreme

Immutable Non-manifest Awareness, that is not destroyed when consciousness

dissolves into Unconsciousness during sleep.)

Gita: 8.21.

Avyaktah (The Non-manifest) aksharah (imperishable) iti (thus) uktah (called) tam

(that which) ahuh (is said) paramam (ultimate) gatim (destination), yam (which)

prapya (gaining, attaining) na (not) nivartante (return, come back) tat dhama (that

abode) paramam (supreme) mama (Mine).

The Imperishable Non-manifest, as It is called, is said to be the Ultimate

Destination. Attaining that, one never comes back into the cycle of manifest and

unmanifest. That Non-manifest is My supreme abode.

Gita: 8.22.

Purushah (Inner Being) sah (that) parah (ultimate) partha (O son of Pritha) bhaktya

(by devoted love) labhyah (attainable) tu (but) ananyaya (unswerving,

undeviating), yasya (whose) antah-sthani (indwelling) bhutani (living beings) yena

(by whom) sarvam (all) idam (whatever is here) tatam (pervade).

That Ultimate Inner Being, dwelling within all living beings and sustaining the

whole of existence, can be approached and realised only through unswerving

devoted love.

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Gita: 9.4.

Maya (by Me) tatam (pervaded) idam (here, this) sarvam (everything, all) jagat

(cosmic manifestation) avyakta-murtina (of Non-manifest form/being), mat-sthani

(subsist in Me) sarva-bhutani (all living entities) na (not) cha (also) aham (I) teshu

(in them) avasthitah (situated, abiding).

All of this cosmic manifestation is pervaded by Me, the Non-manifest Being. All

objects and entities subsist in Me, but I am not in them.

Gita: 9.5.

Na (not, never) cha (also) mat-sthani (situated in Me) bhutani (all manifestations)

pasya (behold) me (My) yogam aishvaram (inconceivable supreme glory), bhuta-

bhrit (maintainer of all manifestations) na (not) cha (also) bhuta-sthah (abiding in

the cosmic manifestation) mama (My) atma (Self, Being) bhuta-bhavanah (the

source of all manifestations).

Not even do all manifestations abide in Me! Behold My Inconceivable Supreme

Glory! Though the Source and Support of all manifestations, and yet not abiding

in them!

Gita: 9.6.

Yatha (just like) akasha-sthitah (abide in space) nityam (always) vayuh (air,

atmosphere) sarvatragah (present everywhere) mahan (great, vast), tatha

(similarly) sarvani (all) bhutani (manifestations) mat-sthani (abide in Me) iti (thus)

upadharaya (understand).

Just as the vast atmosphere present everywhere abides always in space, similarly

understand thus that all manifestations abide in Me.

Gita: 9.7.

sarva-bhutani (all manifestations) kaunteya (O son of Kunti) prakritim (primordial

nature as force) yanti (go into, enter) mamikam (My own), kalpa-ksaye (at the end

of the cosmic span) punah (again) tani (them) kalpa-adau (in the beginning of the

cosmic span) visrijami (bring out) aham (I).

At the end of a cosmic cycle, O Arjuna, all the manifestations dissolve into

Primordial Nature, which is My own, and at the dawn of a new cycle (after the

period of dissolution or pralaya is over), I bring them out again.

Gita: 9.8.

Prakritim (primordial nature as force) svam (My) avashtabhya (resorting to)

visrijami (I bring out) punah punah (again and again), bhuta-gramam (multitude of

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manifestations) imam (this) kritsnam (entire) avasham (automatically, inexorably)

prakriteh (by the force of primordial nature) vashat (compelled).

Resorting to the force of primordial nature (prakriti), which is My own power, I

inexorably send forth again and again this multitude of manifested forms, which

remain under the sway of Prakriti.

Gita: 9.9.

Na (not, never) ca (also) mam (Me) tani (those) karmani (cosmic activities)

nibadhnanti (anyway bind) dhananjaya (O conqueror of wealth), udasina-vat (as

neutrally unconcerned) asinam (resting, remaining) asaktam (without attraction or

connection) teshu (in them) karmashu (activities)

These cosmic activities, O Arjuna, do not in any way bind Me; I remain without

any interest in such activities, as if indifferent (to them).

Gita: 9.10-11.

Maya (by Me) adhyaksena (witnessing basis) prakrtih (primordial nature) suyate

(manifests, hatches) sa (together with) chara-acharam (the living and the non-

living objects), hetuna (for this reason) anena (by this) kaunteya (O son of Kunti)

jagat (the cosmic manifestation) viparivartate (evolves).

Avajananti (disregarding) mam (Me) mudhah (ignorant people) manushim (in

human) tanum (body) ashritam (abiding), param (supreme, transcendental)

bhavam (nature, being) ajanantah (not knowing) mama (Mine) bhuta (manifested

forms) maha-ishvaram (the great basis)

With Me as the Witnessing Basis, Natural Force or Prakriti manifests this universe

of sentient and insentient beings. For this reason, the world revolves and evolves.

The ignorant persons, ignoring My Supreme Nature as the Great Basis of all that is

manifest, disregard My Presence in their human body.

Gita: 9.12.

mogha-asah (of futile hope) mogha-karmanah (of futile actions) mogha-jnanah (of

futile knowledge) vicetasah (bewildered, of perverted understanding), rakshasim

(cruelty-driven, insensitive) asurim (pride & passion-driven) cha (and) eva

(certainly) prakritim (force of nature, characteristics) mohinim (deluding,

bewildering) shritah (possessed of).

Futile are the hopes, futile the actions, and futile the knowledge of people

possessing a distorted or perverted understanding and who are indeed deluded by

innate forces of cruelty and insensitivity, pride and passion.

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Gita: 9.13.

maha-atmanah (highly evolved persons) tu (but) mam (unto Me) partha (O son of

Pritha) daivim (enlightened understanding, virtuous behaviour) prakritim (nature,

characteristics) ashritah (endowed with), bhajanti (express adoration) ananya-

manasah (without deviation of the mind) jnatva (knowing, realising) bhuta

(manifestation) adim (origin, source) avyayam (immutable).

But highly evolved or noble persons, endowed with finer characteristics like virtue

and an enlightened understanding, realise Me as the Immutable Source of the

whole manifestation, and adore Me with an attention undistracted by anything

else.

Gita: 9.14.

Satatam (constantly) kirtayantah (glorifying) mam (Me) yatantah (endeavouring)

cha (also) dridha-vratah (with unswerving commitment), namasyantah

(submitting) ca (also) mam (unto Me) bhaktya (with love) nitya-yuktah (ever

contemplative, ever-integrated) upasate (worship).

Endeavouring and deeply committed, the ever-contemplative and integrated

persons worship Me with devout love, constantly glorifying Me and submitting

their lives unto Me.

Gita: 9.15.

jnana-yajnena (by sanctification of understanding) ca (also) api (certainly) anye

(others) yajantah (offers) mam (Me) upasate (contemplate, worship), ekatvena (in

unity, as the One) prithaktvena (in duality, as the distinct) bahudha (in diversity)

visvatah-mukham (the All-inclusive wholeness)

Others, also indeed, through the sanctifying of discriminative understanding as a

spiritual offering, contemplate me the All-inclusive Wholeness as the One

(vasudevam sarvam iti), as the Distinct (purusha-prakriti), and as the Immanent in

the multiplicity of manifestations (ishvara sarva bhutanam).

Gita:9.34.

mat-manah (connect mind into Me) bhava (become, rest) mat bhaktah (connect

devout love to Me) mat-yaji (sacrifice or offer to Me) mam (unto Me) namaskuru

(offer submission), mam (unto Me) eva (alone, fully) eshyasi (shall reach) yuktva

evam (united indeed) atmanam (the pure mind) mat-parayanah (Me as the Highest

Goal).

Let your mind be connected to Me. Stay connected to Me with devout love. Offer

everything unto Me. Surrender unto Me. Having Me as the Highest goal and

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united with Me in the pure mind or consciousness, you shall indeed reach Me

alone.

Gita: 10.3.

Yah (one who) mam (Me) ajam (unborn) anadim (without beginning or origin) ca

(also) vetti (knows) loka (the manifestation) maha-ishvaram (the great ordainer),

asammudhah (undeluded) sah (such one) martyeshu (among mortals) sarva-papaih

(from all sinful actions and reactions) pramuchyate (is released, delivered).

The one who knows Me as the beginningless, the unborn and as the Supreme

Ordainer of the manifest worlds, such one is undeluded among mortals and is

freed from all sinful actions and reactions.

Gita: 13.1.

shri-bhagavan uvacha–Shri Krishna said:

idam (this) sariram (body, living organism) kaunteya (O son of Kunti) kshetram

(the field) iti (thus) abhidhiyate (is declared), etat (this) yah (whoever) vetti

(knows) tam (such one) prahuh (is called) ksetra-jnah (knower of the field) iti

(thus) tat-vidah (one who knows).

O Arjuna! This body complex (together with its spheres of experience, actions and

faculties) is called the field of experience and action (where experience and action

take place). That which knows the field is called the Knower of the field

(Awareness: Field Illuminator). This has been declared by the awakened ones.

Gita: 13.2.

Kshetrajnam (the knower/knowingness of the field) cha (also) api (certainly) mam

(Me) viddhi (know) sarva (all) ksetresu (in body-related fields) bharata (O son of

Bharata), kshetra (field of experience and action through the body) ksetra-jnayoh

(regarding the knower or illuminator of the field) jnanam (knowledge) yat (which)

tat (that) jnanam (knowledge) matam (view) mama (My).

O scion of Bharata, you should know that I am also the knower or enlightener

(Awareness: Knowingness) in all bodies (bodily fields). This knowledge

regarding the difference between kshetra (bodily field) and Kshetrajna (Undivided

Awareness enlightening the field) alone is (real) knowledge in My opinion.

Gita: 13.5-6.

maha-bhutani (5 great elements) ahankarah (ego sense) buddhih (intellect)

avyaktam (the unmanifested root or potential) eva (certainly) cha (also), indriyani

(senses) dasa-ekam (eleven connected to mind) cha (also) pancha (five) cha (also)

indriya-gocharah (objects captured by the senses in space), iccha (desire) dvesah

(hatred) sukham (happiness feelings) duhkham ( feelings of distress) sanghatah

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(associated with) cetana (living consciousness) dhritih (will power), etat (all this)

kshetram (the field of bodily experiences and actions) samasena (in summary) sa-

vikaram (with its modifications) udahritam (has been described).

The five great elements (space, air, fire, water, earth), the ego-sense, the

intellectual faculty and the Unmanifest root or potential; the ten instruments of

experience and action along with the connected mind as the eleventh, and the five

objects underlying experience (sound, sight, taste, smell and touch); urges of

desire/attraction/need, impulses of hatred/repulsion, feelings of happiness/pleasure

and distress/pain; all associations with the living consciousness, and will power –

such is a brief description of the field with its different modifications.

(The field is made up of: objects, entities, events in space, sensory organs or

instruments of the body, the (brain) seat of experience, of consciousness and of

mental/intellectual faculties, of feelings, thoughts, urges, impulses, actions and

reactions, and the hidden potential.)

Gita: 13.12.

Jneyam (to be known) yat (that) tat (which) pravakshyami (I shall explain) yat

(which) jnatva (knowing) amritam (immortality) asnute (is attained), anadi-mat

(being without origin) param (supreme) brahma (Brahman: absolute) na (neither)

sat (real, being, cause) tat (that) na (nor) asat (unreal, effect) uchyate (is

described).

Let me explain That, which ought to be known, by knowing which one touches

immortality. That is the unoriginated supreme Absolute, which is described as

neither cause nor effect (in the way sense-bound objects of the field are described).

Gita: 13.14.

Sarva (all) indriya (sensory instruments) guna (qualities, scope) abhasam

(illuminating, revealing) sarva (all) indriya (senses) vivarjitam (being without),

asaktam (non attached, non associated) sarva-bhirt (support of all) cha (also) eva

(certainly) nirgunam (unconditioned, beyond mind); guna-bhoktri (enjoying the

gunas or mental modes) cha (also).

By Its presence, all the senses, their functions, objects and scope are revealed and

enlightened but It is devoid of all sensory instruments. It is the Supporting basis

of all manifestations but It is not attached or identified to anything. Indeed, It is

beyond the conditions and operations of physical and mental nature, but these

constitute the objects for Its experience or enjoyment.

Gita: 13.15.

Bahih (external, outside) antash (inside) cha (also) bhutanam (all manifestations)

acharam (non–moving) caram (moving) eva (also) cha (and), sukshmatvat (being

15

very subtle) tat (that) avijneyam (unknowable as an object) durastham (far away)

cha (also) antike (nearby) cha (and) tat (that).

That is within as well as without all manifestations. Though unmoving, It seems

to be moving. Owing to Its subtlety, It cannot be known like an object of

experience. It is both far off as well as nearby (The All-pervading Awareness).

Gita: 13.16.

Avibhaktam (without division) cha (also) bhuteshu (in every entities) vibhaktam

(divided) iva (as if) cha (also) sthitam (situated, dwelled), bhuta-bhartri

(supportive basis of all entities) cha (also) tat (that) jneyam (to be realised)

grasishnu (finality, doom) prabhavishnu (originator, source) cha (also).

That which has to be known is the Undivided Whole, which seems to dwell in all

entities as if divided into many. It is the source and supportive basis of all

manifestations, and also their finality or doom.

Gita: 13.17.

Jyotisham (in all illumined objects) api (also) tat (that) jyotih (revealing light)

tamasah (of darkness) param (beyond) uchyate (is said), jnanam (knowing,

awareness) jneyam (fit to be known) jnana-gamyam (attainable by knowing) hridi

(in the heart) sarvasya (of everyone) vishthitam (is situated, established).

The Self-effulgent Light of Awareness, enlightening all objects including

luminous ones, is said to be beyond the contamination of darkness and ignorance.

That is pure knowing, which is worthy of knowing, and which is realised through

knowing. The Self-effulgent Awareness is established (or shines from) within the

heart of all beings.

(Heart is the space, which is beyond the mind, intellect and ego; it is the place

where body, mind, intellect and ego find true rest.)

Gita: 13.18.

Iti (thus) ksetram (the field of experience and activities tied to the body) tatha

(also) jnanam (pure knowing, awareness) jneyam (fit to be realised) ca (also)

uktam (described) samasatah (summarily), mat-bhaktah (My devotee, the one

devoted to the Light of Awareness shining in the heart) etat (all this) vijnaya

(having realised) mat-bhavaya (My Being, State, Self) upapadyate (attains, is fit

for).

Thus briefly has been described what is the field as also what constitutes

knowingness and what is to be realised. The one devoted to the Self-effulgent

Light of Awareness becomes worthy of My State after realising these grand

verities.

16

Gita: 13.19.

Prakritim (primordial nature) purusham (Seat of Undivided Life-soul) cha (also)

eva (certainly) viddhi (know) anadi (without beginning) ubhau (both) api (also),

vikaran (transformations, changing forms) cha (also) gunan (three modes of nature

and mind) cha (also) eva (certainly) viddhi (know) prakriti sambhavan (produced

from material nature).

Know that both Prakriti (the field of becoming and change) and Purusha (the Seat

of Undivided Life, Aware Presence) to be without beginning. Know also that all

changeful forms and attributes have sprung from Prakriti.

Gita: 13.21.

Purushah (Seat of Undivided Life, Aware Presence) prakriti-sthah (abiding in the

material energy) hi (certainly) bhunkte (experiences, enjoys) prakriti-jan- gunan

(objects and their qualities produced out of the field of nature), karanam (cause)

guna-sangah (association with the modes of natural conditionings) asya (of the

individual entity) sat-asat (conscious and unconscious) yoni (species of life)

janmasu (take birth).

Abiding in the forms of material energy, the Seat of Undivided Life indeed

experiences and relishes in the objects and qualities born out of the field of

becoming. Its association with different modes of natural conditionings is the

reason for which the Spirit gets embodied in conscious and unconscious species of

life.

Gita: 13.22.

Upadrasta (witnessing, all-revealing background Light) anumanta (permitter) cha

(also) bharta (support) bhokta (ever blissful) maha-isvarah (the Cosmic Immanent

Life), parama-atma (Supreme Spirit) iti (thus) cha (and) api (exists) uktah (is said)

dehe (underlying this bodily field) asmin (this) purushah (Ground of Life and

Existence) parah (Ultimate, Transcendental).

Underlying this bodily field, there exists also the Ultimate Transcendental Ground

of Life and Existence, described as the All-revealing background Light or

Unconcerned Witness, the Permitter or Sanctioner, the ever-blissful Support or

Basis, the Cosmic Immanent Life and the Supreme Spirit or Self.

Gita: 13.23.

Yah (whoever) evam (thus) vetti (realises) purusham (formless being) prakrtim

(formful manifestation) cha (and) gunaih (modes of material conditionings) saha

(along with), sarvatha (in every way) vartamanah (presently living) api (in spite

of) na (not, never) sah (such one) bhuyah (again) abhijayate (becoming).

17

Whoever thus realises the Formless Spirit and formful manifestation along with

the latter’s modes of material conditionings and effects- such one will no more be

subject to the process of becoming again or recycling through birth, whatever

one’s current mode of living.

(Note: This concept of “bhuyah abhijayate” is closely related to the concept of

“samsara: the cycle of birth and death in manifestation”. Samsara means the

essence (sara) of the aggregate (sam). Thus every individual born is a unit

representation or form of the aggregate of the human forms and experiences as

they had existed in previous generations and as carried over to new generations

through procreation and the recycling of possibilities and potentials. This is why

human beings are called Manava: not new in the sense that it is human

consciousness as conditioned by the gunas of prakriti that keeps taking new

embodiments through procreation. Thus, one who is awakened to Purusha brings a

spiritual dimension to human consciousness, which may impact on future

generations. However, the one who is completely awakened to the Ultimate Spirit

is completely disconnected from the field and flow of conditioned human

consciousness and there is no recycling of his or her personal consciousness as it is

liberated and non-existent.)

Gita: 13.24.

Dhyanena (by meditation) atmani (within oneself) pashyanti (see, realise) kechit

(some) atmanam (Self-existent Being) atmana (by pure consciousness), anye

(others) sankhyena yogena (by the path of discriminative understanding) karma-

yogena (by action without sense of doer) cha (also) apare (others)

There are some who realise the Self-existent Being (Atman) within themselves

through meditation in a state of pure consciousness or silent mind. Others resort to

the path of discrimination between the perishable field and imperishable Being

and others still embrace the path of enlightened action without any sense of doer

and experiencer.

Gita: 13.25.

Anye (others) tu (as for) evam (thus) ajanantah (devoid of spiritual awakening)

shrutva (by hearing) anyebhyah (from others) upasate (do devotional practice), te

(they) api cha (also) atitaranti (overcome) eva (certainly) mrityum (the path of

death) shruti-parayanah (having full faith in the scriptural instructions).

There are still others who, through lack of spiritual awakening, resort to devotional

practices after listening from others. Those having full faith in the instructions of

the spiritual scriptures and applying themselves sincerely, they also certainly

overcome the sudden halt to spiritual progress imposed by death.

18

Gita: 13.26.

Yavat (whatever) sanjayate (is manifest) kinchit (anything) sattvam (existence)

sthavara (not moving, insentient) jangamam (moving, sentient), kshetra (material

field) kshetra-jna (spiritual knowing of the field) samyogat (union between) tat

viddhi (know it) bharata-rishabha (O chief of the Bharatas).

O Arjuna! Whatsoever there has been manifested in existence, whether sentient or

insentient, know that it has come into being through the union of the material

energy field or form (kshetra) and the underlying Knowingness of the field

(kshetrajna).

Gita: 13.27.

Samam (equally) sarveshu (in all) bhuteshu (manifested forms) tishthantam

(abiding) parama-ishvaram (supreme being), vinashyatsu (in the destructible)

avinashyantam (as imperishable) yah (who) pashyati (perceives, realises) sah

(such one) pashyati (actually sees, realises).

Anyone who perceives the Supreme Being alike in every manifested form, as the

Imperishable Presence abiding amidst perishable phenomena – such one has

genuine realisation.

Gita: 13.29.

Prakritya (by material nature) eva (certainly) cha (also) karmani (actions)

kriyamanani (as being done) sarvashah (in all ways), yah (anyone who) pashyati

(sees) tatha (also) atmanam (the Self) akartaram (non-doer) sah (that one) pashyati

(sees perfectly)

Anyone who perceives that Prakriti or material nature (body-mind born of nature)

alone is performing all actions in all the different ways and that Atman or one’s

true Self is actionless Being – such one has a perfect vision of truth.

Gita: 13.30.

Yada (when) bhuta (manifested forms) prithak-bhavam (separated identities) eka-

stham (abiding in the one) anupashyati (gets to perceive) tatah eva (that thereafter)

cha (also) vistaram (expand, enhance) brahma (the Absolute) sampadyate (attains,

merges into) tada (then)

When one gets to perceive the seemingly separate identities of the different

manifested forms or bodies as abiding in the One and thereafter that unitary vision

expands, then one merges into the Absolute.

19

Gita: 13.31.

Anaditvat (being beginningless) nirgunatvat (being transcendental) parama-atma

(the Ultimate Being) ayam (this) avyayah (immutable), sharira-sthah api (though

dwelling in the body) kaunteya (O son of Kunti) na karoti (never does anything)

na lipyate (is not stained by anything).

This Ultimate Being is unoriginated, immaterial and immutable. Though abiding

in a bodily field, it is free from all actions and is not stained by anything. O

Arjuna!

Gita: 13.32.

Yatha (as) sarva-gatam (all-pervading) sauksmyat (due to being subtle) akasam

(space) na (not, never) upalipyate (stained), sarvatra (everywhere) avasthitah

(abiding, situated) dehe (in the bodily field) tatha (similarly) atma (the Self) na

(not, never) upalipyate (touched, contaminated).

Just as the all-pervading space, on account of its subtle nature, does not mix or is

not stained by any contents, likewise this Atman, though abiding everywhere in all

bodily fields, is not affected or touched by impurity.

Gita: 13.33.

Yatha (just as) prakashayati (illuminates) ekah (one) kritsnam (the whole) lokam

(solar system, world) imam (this) ravih (sun), ksetram (bodily field) ksetri (field

knower, Self) tatha (similarly) kritsnam (entire) prakashayati (illuminates) bharata

(O son of Bharata)

O Arjuna! Just as only one sun illumines this whole solar world, similarly the One

Indwelling Spirit enlightens the entire field of bodies (endowed with self-

consciousness).

Gita: 13.34.

Kshetra-kshetra-jnayoh (of bodily field and Awareness of the field) evam (in this

way) antaram (difference) jnana-chakshusha (by vision of spiritual perception),

bhuta (manifestation) prakriti (material field) moksham (liberation) cha (also) ye

(who) viduh (knows, realises) yanti (attain, reach) te (they) param (the Ultimate).

Those who perceive by spiritual insight the distinction between the changing

bodily field and the immutable Awareness underlying the field as also the freedom

of the Awareness from the hold of the material field, they attain the Ultimate state.

Gita: 15.5.

Nih (without) mana (pride) mohah (delusion) jita (having overcome) sanga-dosha

(faulty association), adhyatma (spirituality) nityah (constantly) vinivritta (done

20

with) kamah (obsessive self-pleasure and lust), dvandvaih (with duality) vimuktah

(liberated from) sukha-duhkha (happiness and distress) samjnaih (called),

gacchanti (attains) amudhah (unbewildered, without ignorance) padam (state of

being) avyayam (immutable) tat (that).

They who are free from pride and delusion, who are devoid of a faulty sense of

attachment or identity, who are ever established in spirituality, who are done with

self-centred material pleasures, who are unaffected by the varying situations of

pleasure and sorrow – those persons, freed from ignorance, attain That immutable

State of Being.

Gita: 15.6.

Na (not) tat (that) bhasayate (illuminates) suryah (the sun) na (nor) shashankah

(the moon, reflecting sunlight) na (nor) pavakah (fire, electricity), yat (where)

gatva (reached, attained) na (not, never) nivartante (recycled) tat dhama (that

abode, status) paramam (supreme) mama (My).

That (Immutable State of Being) is not illumined by the sun, nor the moon, nor

fire and electricity (being self-effulgent and source of all lights). Having attained

That, one is not recycled in the flow of material consciousness and form

(samsara). That is My Supreme State or Abode.

Gita: 15.7.

Mama (My) eva (certainly) amshah (portion, partial emanation) jiva-loke (world

of living beings: biosphere) jiva-bhutah (the life of the embodied living entity)

sanatanah (eternal), manah (mind) shashthani (as sixth) indriyani (sensory

instruments) prakriti (material nature) sthani (abiding, situated) karshati (attracts).

A portion of Myself, immortal in nature, having become the life of the embodied

living entity in the world of living beings, attracts to Itself the ever-active outward

flowing mind associated with the five instruments of experience, born out of

Prakriti and abiding in material nature.

Gita: 15.8.

Shariram (body) yat (when, as) avapnoti (acquire) yat (when) cha (also) api

(virtually) utkramati (discard) ishvarah (the animating cosmic power, Life force),

grihitva (taking along) etani (all these instruments) samyati (carry away) vayuh

(wind, air) gandhan (smell, odour) iva (like) asayat (from the locus).

When at conception, the Life-force, acquires a body complex or abandons one at

death, It takes along (in Its movements towards life and death) the operative

powers of these six instruments of experience just like the wind, as it blows,

carries smells away from their seats

21

Gita: 15.9.

Shrotram (ears, hearing sound) cakshuh (eyes, sight) sparshanam (touch, texture)

cha (also) rasanam (tongue, taste) ghranam (nose, smelling power) eva (also) cha

(and), adhishthaya (established in) manah (mind) cha (also) ayam (this) vishayan

(sense objects) upasevate (experience)

Associated with the sensory powers and spheres such as hearing, sight, touch, taste

and smell, which are established in the mind (as the sixth sensory power), the Life-

force experiences their respective sensory objects (which constitute the world as

captured through the six instruments.)

Gita: 15.10.

Utkramantam (disconnecting from the body) sthitam (connected to the body) va

api (either) bhunjanam (experiencing) va (or) guna-anvitam (under the spell of the

modes of sensorial and mental nature), vimudhah (the unawakened persons) na

(not, never) anupasyanti (perceive, recognise) pasyanti (one can see) jnana-

chakshusah (through the eyes of wisdom).

The unawakened does not recognise the Life-force either when It departs from the

body structure or when It is connected to the body and is experiencing objects and

states owing to mental conditionings. But those endowed with insight and wisdom

can actually see and recognise It. (Certainly not as an object of experience, but as

the pure awareness of being encompassing and sustaining everything in the field

of experience).

Gita: 15.11.

Yatantah (endeavouring) yoginah (contemplative) cha (also) enam (this) pashyanti

(can see) atmani (within themselves) avasthitam (dwelling, abiding), yatantah api

(although endeavouring) akrita-atmanah (not awakened to the Self-effulgent

Being) na (not) enam (this) pashyanti (see, recognise) achetasah (without

awareness).

The dedicated contemplatives perceive and recognise the illuminating Life-force

abiding within themselves, but not the persons, who are unawakened to the Self

and devoid of awareness, although they might appear to be endeavouring.

Gita: 15.16.

Dvau (two) imau (these, there) purushau (inner living consciousness or being) loke

(in the world) ksharah (perishable, divisible) cha (and) aksarah (imperishable,

indivisible) eva (certainly) cha (and), ksharah (the perishable divisible) sarvani

(all) bhutani (embodied evolving entities) kuta-sthah (established in herenow

stillness) aksharah (imperishable indivisible) uchyate (is said).

22

There are verily two types of spirits or inner living consciousness in this world: the

perishable divisible entity and the imperishable indivisible being. The perishable

divisible constitutes the totality of embodied entities, which are subject to

changing conditions. The imperishable undivided life is said to be ever

established in herenow immutability.

Gita: 15.17.

Uttamah (the ultimate) purushah (being) tu (however) anyah (yet another)

paramatma (the Supreme Being) iti (thus) udahritah (is called), yah (who) loka

trayam (the three worlds of matter, life and consciousness) avishya (pervading)

bibharti (sustains) avyayah (immutable) ishvarah (cosmic life)

However, there is another being or spirit, called the Supreme Being or

Purushottama, which is the Immutable Cosmic Life pervading and sustaining the

three worlds (geosphere, biosphere, psychosphere).

Gita: 15.18.

Yasmat (because) ksharam (the perishable structure) atitah (transcendental) aham

(I) aksharat api (than the imperishable life force) cha (and) uttamah (the highest,

ultimate), atah (therefore) asmi (I am) loke (of the world) vede (in the scriptures)

cha (and) prathitah (praised, celebrated) purusauttamah (the Supreme Ultimate

Being).

As I transcend both the perishable structures and the immortal life force, I am

praised as the Supreme Ultimate Being in the holy scriptures of the world.

Gita: 15.19.

Yah (anyone) mam (Me) evam (certainly) asammudhah (without confusion,

delusion) janati (knows) purushauttamam (the Supreme Being), sah (that one)

sarva-vit (knowing the truth underlying everything) bhajati (revels) mam (unto

Me) sarva-bhavena (with one’s whole being) bharata (O son of Bharata)

Indeed whoever knows Me, without mental confusion or delusion, as the Ultimate

Being, such one knows the truth underlying everything and revels in Me, as

Purushottama, with one’s whole being. O Arjuna!

Gita: 15.20.

Iti (thus) guhya-tamam (the most profound) shastram (revelation) idam (this)

uktam (imparted) maya (by Me) anagha (sinless one), etat (this) buddhva

(realising) buddhi-man (wise person) syat (shall be) krita-krtyah (total sense of

accomplishment) cha (and) bharata (O son of Bharata).

23

Arjuna, sinless one! This most profound revelation imparted by Me, when actually

realised endows the person with real wisdom and a sense of total fulfilment in life

(whereby nothing more remains to be accomplished).

Gita: 16.21.

tri-vidham (three kinds) narakasya (human self contraction and degeneration)

idam (this) dvaram (gateway, doorway) nasanam (destructive) atmanah (of self

awareness), kamah (obsessive desire for self-centred pleasure, including lust)

krodhah (reactions of anger, hostility, cruelty) tatha (as well as) lobhah (drive for

personal greed: urge to achieve, accumulate and become more) tasmat (therefore)

etat (this) trayam (triad) tyajet (must give up).

There are three doorways to human self contraction and degeneration (hellish

situation), which are highly destructive of the delicate light of self-awareness.

These are obsessive urges for self-centred pleasure/lust, frustration/aggressiveness

and inadequacy/greed. This destructive triad should therefore be (recognised

through alert attention and) relinquished at all costs.

Gita: 16.22.

Etaih (from these) vimuktah (being free) kaunteya (O son of Kunti) tamah-dvaraih

(the gates of ignorance, dullness and recklessness) tribhih (three kinds) narah (a

human being), acharati (conducts, behaves) atmanah (oneself) shreyah (rightfully)

tatah (then) yati (reaches, attains) param (supreme) gatim (destination, fulfilment).

If a human being is free from these three kinds of gateways to ignorance, dullness

and recklessness, one conducts oneself in the right (though not pleasant-preyah)

manner and attains the highest sense of fulfilment.

Gita: 16.23.

Yah (whoever) shastra-vidhim (as per this revealed enlightening teaching) utsrijya

(disregards) vartate (remains, lives) kama-karatah (acting as per self-centred

whims and caprices), na (not, never) sah (such one) siddhim (fulfilment) avapnoti

(achieves) na (not) sukham (happiness) na (not) param (the supreme) gatim

(destination).

Whoever disregards the revealed enlightening teaching and lives as per the

dictates of self-centred whims and caprices- such one neither attains fulfilment nor

happiness and certainly not the supreme destination.

Gita: 18.7.

Niyatasya (prescribed duties) tu (but) sannyasah (renunciation) karmanah (actions)

na (not, never) upapadyate (recommended), mohat (by illusion) tasya (these)

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parityagah (renunciation) tamasah (in the mode of ignorance) parikirtitah (is

declared).

Renunciation of actions that ought to be done as a duty is indeed not appropriate

or indicated. If, by illusion, one renounces these, such renunciation is declared to

be in the mode of ignorance and negligence.

Gita: 18.10.

Na (not, never) dveshti (abhor, shirk) akushalam (unpleasant) karma (actions,

work) kusale (in the pleasant) na (not) anusajjate (get attached), tyagi (the

renouncer) sattva (right conduct, well inspired) samavishtah (imbued with)

medhavi (intelligent, wise) china (dispelled) samsayah (confusion, doubts).

The renouncer (tyagi), when imbued with right conduct, intelligence and clarity of

mind and purpose, does not avoid duties merely because they are unpleasant, nor

does the tyagi get attached to seemingly pleasant actions.

Gita: 18.11.

Na (not, never) hi (certainly) deha-bhirta (by the embodied) sakyam (possible)

tyaktum (to renounce) karmani (actions) asheshatah (altogether), yah tu (but

anyone who) karma-phala (results of actions or sense of doer) tyagi (renouncer)

sah (such one) tyagi (renouncer) iti (thus) abhidhiyate (called)

It is indeed impossible for an embodied being to abandon actions altogether. But

whoever renounces the fruits to be expected from actions (thus renounces the

sense of doer and enjoyer/sufferer) - such a relinquisher is called a renouncer.

Gita: 18.13.

Pancha (five) etani (all these) maha-baho (O mighty-armed one) karanani (causal

factors) nibodha (understand, learn) me (from Me), sankhye (in Sankhya or

enlightenment or quantum teaching) krita-ante (the end of all actions) proktani

(said) siddhaye (for accomplishing) sarva (all) karmanam (actions).

Learn from Me, O mighty armed, about the five causal factors that are said to be

necessary for accomplishing all actions (whether good or bad undertaken by body,

speech and mind) as per the teaching of enlightenment.

Gita: 18.14.

Adhisthanam (the seat of action) tatha (also) karta (doer) karanam cha (and

instruments of action) prithak-vidham (different kinds), vividhah cha (varieties)

prithak (distinct) ceshtah (endeavour, effort) daivam (the Animating Force as

potential and destiny) cha (also) eva (certainly) atra (in this) panchamam (fifth)

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These are: the seat of action or the body-mind complex, the ego-thought claiming

to be the doer, the different instruments/organs of action and their powers, the

distinct types of effort and movements involved, and the certainly the Life force as

the fifth factor.

Gita: 18.16.

Tatra (that) evam (indeed) sati (being so) kartaram (as agent) atmanam (the self)

kevalam (only) tu (but) yah (whoever), pashyati (sees) akrita-buddhitvat (due to

insufficient intelligence) na (not, never) sah (such one) pashyati (sees) durmatih

(perverted outlook).

That being so, whoever with insufficient intelligence sees the self alone (or any

other causal agent) as the sole agent involved in action, - such one, having a

perverted outlook, does not really see.

Gita: 18.20.

sarva-bhuteshu (in all beings) yena (by which) ekam (one) bhavam (essence)

avyayam (immutable) ikshate (sees) vibhaktam (undivided) vibhakteshu (among

the divided) tat (that) jnanam (knowledge) viddhi (know) sattvikam (in the mode

of clarity and sanity).

That knowledge by which one sees the immutable unitary essence, undivided

among the distinct objects of experience – know this knowledge to be in the mode

of clarity and sanity.

Gita: 18.26.

mukta-sangah (free from all material association and attachment) anaham-vadi

(without false ego-self) dhriti-utsaha (with steadfastness and enthusiasm)

samanvitah (thus endowed), siddhi (success) asiddhyoh (failure) nirvikarah

(unruffled) karta (doer-sense) sattvikah (in the mode of clarity and intelligence)

uchyate (said to be).

A ‘doer-feeling’ in action, when devoid of attachment to the action and the fruits

to be anticipated and without the sense of pride and self-importance, but

characterised by steadiness and enthusiasm and composure in success and failure,

is said to be in the mode of clarity and intelligence.

Gita: 18.40.

Na (not) tat (that) asti (there is) prithivyam (on earth) va (or) divi (heaven, astral

world) deveshu (amongst the heavenly gods) va (or) punah (again), sattvam

(however intelligent being) prakriti-jaih (born of material nature) muktam (free

from) yat (which) ebhih (by this) syat (exists) tribhih (threefold) gunaih (modes of

material conditionings).

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Nowhere, whether on earth or in the heavenly plane of the gods, is there any

being, however clear-minded and intelligent, who is completely free from the

three modes of material conditionings, born out of the field of change and

becoming.

Gita: 18.50

Siddhim (fulfilment in absence of sense of doership-naishkarmya) praptah (one

attaining) yatha (as) brahma (the Absolute) tatha (so) apnoti (achieves) nibodha

(learn) me (from Me), samasena (summarily) eva (though) kaunteya (O son of

Kunti) nishtha (stage, consummation) jnanasya (of knowledge, realisation) ya

(which) para (highest).

Hear from Me in brief how one who is established in the perfection of non-egoic

action attains the Absolute Ground of existence, which is the ultimate

consummation of realisation.

Gita: 18.51-53

Buddhya (by intelligence) visuddhaya (fully purified) yuktah (endowed with)

dhritya (steadfastness) atmanam (self) niyamya (at poise) cha (also), shabda-adin

(sound, and the rest of) visayan (sensations) tyaktva (abandoning) raga

(attachment, attraction) dveshau (repulsion, antagonism) vyudasya (having ceased)

cha (also).

vivikta-sevi (resorting to solitude) laghu-asi (eating moderately) yata-vak–kaya-

manasah (speech, bodily and mental movements at rest), dhyana-yoga-parah

(maintaining meditative communion high) nityam (ever, constantly), vairagyam

(non-attachment, dispassion) samupashritah (abiding in)

ahankaram (false ego, false identity) balam (force, violence) darpam (arrogance)

kamam (self-centred pleasure) krodham (anger) parigraham (material

accumulations), vimuchya (being free) nirmamah (selfless) shantah (peaceful,

even-minded) brahma-bhuyaya (of transcendental nature) kalpate (is worthy).

Endowed with purified intelligence, steadily resting in the Self or Being, letting go

of the external sensations, disconnecting from attraction and antagonism, resorting

to solitude, eating with moderation, putting the tongue, bodily organs and mental

ripples to rest, ever soaring in meditative communion, abiding in a state of non-

attachment to anything in particular (seeing all with equal vision), free from false

ego, violence, arrogance, self-centred pleasure pursuits, anger, the need to ever

acquire, become and accumulate, being selfless and established in peace and

equipoise – one is fit for oneness with the Absolute Being.

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Gita: 18.56

Sarva (all) karmani (actions) api (although) sada (always) kurvanah (performing)

mat–vyapashrayah (surrendering unto Me), mat (My) prasadat (grace) avapnoti

(obtain) shashvatam (permanent) padam (state, abode) avyayam (immutable).

Though ever performing all their actions, one who surrenders unto Me shall,

through My grace, attain the permanent and immutable state of liberation or

moksha.

Gita: 18.57.

Chetasa (consciously, mindfully) sarva-karmani (all kinds of actions) mayi (unto

Me) sannyasya (renounce, giving up doership and fruits) mat-parah (devoted to

Me), buddhi-yogam (intuitive communion) upashritya (adopting, resting in) mat-

chittah (consciousness resting in Me) satatam (constantly) bhava (be, maintain).

Resigning with awareness all actions along with the sense of doer and experiencer

unto Me, devoted to Me - rest in intuitive communion with your consciousness

constantly abiding in Me.

Gita: 18.61.

Isvarah (Cosmic Immanent Will, Intelligence, Energy, Power) sarva-bhutanam (of

all living entities) hrit-deshe (in the heart space) arjuna (O Arjuna) tishthati

(abides), bhramayan (directing movements) sarva-bhutani (of all living entities)

yantra (wheel-machine) arudhani (seated on) mayaya (under the spell of the field

of material energy).

The Cosmic Power dwells (tishthati) in the heart space of all living beings, O

Arjuna, and is directing the movements of all living entities, as if they are carried

away, all seated on a revolving machine, driven by Its Cosmic Conditioning

Power.

Gita: 18.62.

Tam (unto That) eva (certainly) sharanam (surrender) gaccha (going) sarva-

bhavena (whole being) bharata (O son of Bharata), tat-prasadat (by Its grace)

param (supreme, transcendental) shantim (peace, serenity) sthanam (ground,

abode) prapsyasi (you will attain) shasvatam (everlasting).

O scion of Bharata, surrender unto That (tam) indeed through your whole being.

By Its grace, you will attain supreme peace and the ultimate ground.

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MEDITATION & LIBERATION 5.27-28. Allowing external sensations to occur outside, allowing the look to stay

in between the eyebrows; allowing the incoming and outgoing breath moving

through the nostrils to remain even, allowing the senses, mind and intellect to rest

(in the herenow awareness) without any movement away (from actual

experiencing) in the form of desiring, fearing and angering thoughts and emotions,

with the destruction of illusions as a prime spiritual objective- the practitioner, so

established in silence, enjoys a sense of liberation forever.

MEDITATION PRACTICE & SPIRITUAL EXPERIENCE (For those who

need it)

6.10. Let the yogi constantly practice meditative attunement by staying alone and

undistracted in a private place, without entertaining any hopes and expectations,

without hankering after anything, with the movements of consciousness

(imagination and body) completely relaxed.

6.11-12. In a clean place, neither too high nor too low, a seat for oneself is to be

made with grass covered by skin and cloth (as per convenience). Steadily seated

on it, the yogi should practice meditative attunement to pure undifferentiated

awareness, with the movements of imagination and bodily sensations

(consciousness) completely relaxed and with the mind being one with the

immediate flowing moment.

6.13-14. Maintaining body, head and neck along a straight line and motionless,

maintaining the vision at the root of the nose without looking around, fearless,

serene, silent in mind, established in gathering the scattered energy of attention, let

him settle in the awareness of ‘I AM’ as his highest being.

6.15. With the mind withdrawn from conscious activity and always attuned to the

self-effulgent awareness, the yogi rests in peace, which is supreme emptiness of all

contents of consciousness and establishment in pure “I AM” or Being.

6.18. When the active mind becomes restful and receptive through surrender and

remains established in or attuned to the Self-effulgent Awareness of Being alone,

free from longing for all forms of objects of self-centred gratifications – then it is

said to be in state of spiritual communion or transcendence.

6.19. The flame of a lamp sheltered from the wind does not flicker. So use that

comparison to understand the unwavering (transcendental) state of the yogi whose

active mind is at rest, integrated in spiritual communion with the Awareness of

Being.

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6.20. That state in which the movements of consciousness come to rest through

resorting to yoga (attunement), in which the seeing of the Self-existent Light

through undivided attention provides spiritual joy…

6.21. In which the yogi experiences a transcendent bliss, beyond the grasp of the

sensory instruments of experience but intuited by the silent intellect, established in

which, one does not move away from the underlying truth…

6.22. Which having realised, no other gain or attainment is considered as superior

and remaining in which one is not afflicted by the greatest of sorrows…

6.23. Know this disconnecting from the connection to sorrow to be what has been

described as yoga. It has to be practiced with earnestness and without depression

of spirits (joyfully).

6.24-25. Letting-go of completely all the imagination-born longings, gathering

energies scattered all around by sensory and mental activities, steadily resting the

attentive mind on Being through the silent intellect, one relaxes (into Being) little

by little by not getting involved in thinking of anything at all.

6.26. From whatsoever direction or object, the wavering and inattentive mind

wanders away from actual experiencing, it is to be observed, recalled and put to

rest in Being alone.

6.27. Transcendental joy wells up in a yogi, whose mind is poised, whose

impulses are at rest, whose intellect is free from false notions (intellectual

impurities) and whose heart is united with Undifferentiated Nondual Awareness

(Brahma bhutam).

Gita: 6.28. Thus, ever involving oneself in spiritual attunement and communion

and being free from the impure notions, a yogi enjoys the intense joy of union with

Nondual Being.

6.29. The yogi having spiritual insight through yoga, when established in

undifferentiated awareness, sees the One Being underlying all particular entities

and all particular entities as resting in the One Being.

MEDITATION AT TIME OF DEATH

8.9-10. The person who, endowed with devotion, contemplates, at the time of

death with an unwavering attention, having through the power of yoga reposed his

life force/breath in between the eyebrows, on the inner Being, which is ever-

knowing, original, subtler than the smallest particle, sustaining and directing

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everything, self-effulgent like the sun beyond darkness of unconsciousness/

ignorance-that one unites with the Supreme Enlightening Being.

8.12-13. Withdrawing attention from the sensory outlets, reposing the attentive

mind into the heart, gathering one’s life-breath/vital energy into the head,

established in yogic absorption, invoking the monosyllable Om, denoting

Brahman (Transcendent Being) while recognizing It as the ‘I AM’. Thus,

departing from this body, one reaches the Highest Destination.

SIGNIFICANCE OF MEDITATION & LIMITATION

6.46. A yogi involved in spiritual attunement or meditation is better than those

involved in austerity or penance, those involved in the accumulation and mastery

of knowledge as well as those involved in rituals and ceremonies. Therefore, be a

yogi, O Arjuna!

12.12. Seeking knowledge for understanding is better than mere (traditional)

practice and rites. Meditation is better than accumulation of knowledge. Even

better than meditation is the ability to abandon attachment to the fruits of actions

done with the sense of doership. Immediately after relinquishing the sense of

doership, peace ensues.

----------------------------------------------------

SANNYASI & YOGI

6.01. Krishna says: one who does one’s duty without expecting the fruit of actions

(without sense of doer or enjoyer) is a Sanyassi and a Yogi both.

6.02. Arjun you must know that what they call Sanyasa is no other than Yoga for

none becomes a Yogi who has not given up thought of becoming.

YOGARURUKSHA & YOGARUDHA

6.03 Those who desire to climb the heights of Yoga, DISINTERESTED action is

spoken of as the starting step; and for the man who is established in Yoga, absence

of all thoughts of becoming is said to be the way.

6.04 When there is no attachment (no holding or clinging) neither for sensory

objects and experiences nor for actions, then that one who is without all thoughts

of becoming and begetting is said to be established in the heights of spiritual

communion (yogarudha).

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SANKHYA YOGA GITA CHAPTER 2 & 6

Introducing Saankhya Buddhi Yoga: intelligently and discriminatingly

understanding the difference between the perishable mutable and the imperishable

immutable.

Shri Krishna said:

2.12. Never was there a time when I did not exist, nor you, nor all these rulers; nor

shall all of us ever cease to be hereafter.

2.28. All beings have their origin (adini) in the Unmanifest (avyakta); in their

interim state (madhyani) between birth and death, do they become manifest

(vyakta), and again they get dissolved back (nidhanani) into the Unmanifest.

Therefore, what is there to grieve for?

2.30. The ever-existent (nityam) One embodied being (dehi) animating all

(sarvasya) the bodies (dehe) is indestructible. Therefore, there is no reason for you

to grieve for all these perishable beings (sarvani bhutani).

2.13. Just like the indwelling Life (dehinam) in this manifest body undergoes

conditions of childhood, youth and old age, similarly, after the death of one body

(dehantara), It takes over (praptir) another body (through the process of

reproduction). A person endowed with true understanding (dhirah) is not deluded

(na muhyati) by such changing biological conditions.

2.22. Just as old garments are discarded and new apparels are acquired by people,

likewise the Life animating a body (dehi) withdraws from (vihaya) decrepit bodies

and accomodates (samyati) new ones.

2.14. Only sensory contact (matrasparshah) triggers experiences of cold, heat,

pleasure and pain. These experiences come and go, being transient (anityah).

Learn to bear them without being disturbed (titiksasva), O Arjuna!

2.15. O best among persons! The individual, who is not perturbed (na vyathayanti)

by such fleeting experiences (ete) and who maintains equipoise in experiences of

happiness and distress (sama duhkha sukham) – such one is certainly worthy of

(kalpate) the imperishable state (amritatvaya).

2.16. Of the unreal (asato) there is no (na vidyate) actual experiencing (bhavo or

existence). Of the real (satah), there is no actual non-experiencing (nabhavo

vidyate or non existence). The truth (tattva) about these two polarities (ubhayor

anayos), is verily seen (drishto) finally (antas) by those having the capacity to see

32

deeper truths (darshabhih).

2.17. Know that by which (yena) all this (sarvam idam) is animated and pervaded

as just indestructible (avinashi tu). No one is ever (na kaschit) able (arhati) to

cause (kartum) the destruction (vinasham) of this (asya) immutable (avyayasya)

Being.

2.20. This Being (ayam) is not born (na jayate) and does not die (na mriyate) at

any time (kadachit). It never came into being through any birth (nayam bhutva), it

will not once again (bhuyah) be born in the future (bhavita). It is (ayam) unborn

(ajo), ever-existent (nityah), permanent (shashvato) and original or primeval

(puranah). It is not destroyed (na hanyate) even when the body (sharire) is

destroyed (hanyamane).

2.25. This Being (ayam) is said to be (uchyate) Invisible (avyakta), Inconceivable

(achintya) and Unchangeable (avikaro). Knowing It to be so, grieving is therefore

improper.

6.29. One in communion with pure awareness of being through yoga (yoga-

yuktatma), established in even-minded vision (sama darshanah), sees (ikshate) the

Self-existent Being as abiding (stah) in all beings (sarva bhuta) and all beings

(sarva bhutani) as resting in the Self-existent Being.

6.31. The one who adores (bhajaty) Me (the Self-existent Being) abiding in all

beings (sarva bhuta sthitam), established in Unity of vision (ekatvam asthitah),

verily such a yogi abides (vartate) in Me whatever be the situations (vartamanah)

of life (sarvatha).

6.32. By comparison to oneself (atmaupamayena), the one who sees everywhere in

all beings (sarvatra) the same principle (samam), whether in happiness (sukham)

or in distress (duhkham), such a yogi is considered (matah) to be the best

(paramo).

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THE GUNAS OF PRAKRITI

Chapter 14. The Three Modes of Material Nature

14.3 mama–My; yonih–matrix of manifestation; mahat–causal substance; brahma–

supreme field; tasmin–in that; garbham–impregnation or embryo; dadhami–

generate; aham–I; sambhavah–manifest; sarva-bhutanam–of all entities; tatah–

thereafter; bhavati–occurs; bharata–O son of Bharata.

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The causal substance of the supreme field of existence is the starting point (womb)

of manifestation, and it is that mahadbrahma that I impregnate, making possible

the births of all things and beings, O son of Bharata.

14.4 sarva-yonisu–in all species of living entities; kaunteya–O son of Kunti;

murtayah–forms; sambhavanti–are born or manifest; yah–whatever; tasam–all of

them; brahma–supreme field; mahat yonih– womb of material substance; aham–

Myself; bija-pradah–seed-giving; pita–genitor.

O son of Kunti, All living entities, whatever be the womb from which they are

made, have this supreme field of material nature as their original womb , and that I

am the seed-giving genitor.

14.5 sattvam–mode of clarity; rajas–mode of passion; tama–mode of ignorance;

iti–thus; gunah–qualities, modes, dispositions; prakrti– cosmic agency;

sambhavah–produced of; nibadhnanti–condition/bind; maha-baho–O mighty-

armed one; dehe–in this body; dehinam–embodied living awareness; avyayam–

immutable.

The three gunas or modes of nature, sattva (clarity/vigilance), rajas

(impulsiveness/activity) and tamas (dullness/absorption), born of Prakriti, the

cosmic agency or material nature. O great warrior! The embodied immutable

living awareness, through association with them in the body, gets conditioned by

these modes.

14.6 tatra–among them; sattvam–mental clarity; nirmalatvat–being of pure

substance; prakasakam–illuminating; anamayam–without any disruptive reaction;

sukha–happiness; sangena–association; badhnati–condition/bind; jnana–

knowledge; sangena–association; ca–also; anagha–O sinless one.

Among these, mental clarity, being purer than the others, is illuminating, and it is

free from all disturbing or dis-eased reactions (it is harmonious). O sinless one! It

conditions one by an obsession for happiness through knowledge acquisition.

14.7 rajo–impulsive motivation; raga’atmakam–attraction/passion-based; viddhi–

know; trishhna–with hankering; sanga–association; samudbhavam–produced of;

tat–that; nibadhnati–binds; kaunteya–O son of Kunti; karma-sangena–by

association with fruitive activity; dehinam–the embodied being.

Know that rajas or impulsive motivation (behind thoughts/feelings/actions) to be

passion-based and triggered by an obsession for longings. It conditions the

indwelling spirit, O son of Kunti, by an obsession for fruitive activities.

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14.8 tamas–dull disposition; tu–but; ajnanajam–product of ignorance; viddhi–

know; mohanam–delusion-producing; sarva-dehinam–of all embodied beings;

pramada–carelessness; alasya–indolence/slackness; nidrabhih–sleepiness/day-

dreaming; tan–that; nibadhnati–conditions/binds; bharata–O descendant of

Bharata.

But know tamas or dull disposition to be born of ignorance and subjecting all

embodied beings to delusion. O descendant of Bharata! It binds one by an

obsession for mad carelessness, indolence and sleep (& dreaming).

14.9 sattvam–mental clarity; sukhe–happiness; sanjayati–develops; rajah– mental

impulsivity; karmani–fruits of activities; bharata–O son of Bharata; jnanam–

consciousness; avrtya–covering; tu–but; tamah–mental dullness; premade –folly;

sanjayati–develops; uta–indeed.

Mental clarity develops a mood of happiness; mental impulsivity, O son of

Bharata, generates an urge of fruitive selfish activity. But mental dullness, which

veils consciousness or knowledge, indeed triggers a state of craziness or insanity.

14.10 rajas–passion; tamas–dullness; ca–also; abhibhuya–overpowering; sattvam–

clarity; bhavati–becomes prominent; bharata–O son of Bharata; rajah– passion;

sattvam–clarity; tamah–dullness; ca–also; eva–like that; tamah–dullness; sattvam–

clarity; rajah–passion; tatha–likewise.

Overpowering passion and dullness, clarity prevails (for some time); suppressing

clarity and dullness, passion predominates, O son of Bharata! And likewise

dominating over clarity and passion, dullness holds the field.

14.11 sarva-dvaresu–all the doorways; dehe asmin–in this body; prakashah–

illumination/attention; upajayate–develops; jnanam–knowledge; yada–when;

tada–then; vidyat–must know; vivrddham–predominates; sattvam–clarity; iti–thus;

uta–indeed.

When through all the bodily doorways (senses), a sense of illumination (attention)

shines and immediate knowledge develops, then it is to be understood that mental

clarity is indeed dominant.

14.12 lobhah–greed; pravrttih–active outward flow; arambhah–

endeavour/planning; karmanam–of activities; asamah–restlessness ;sprha–desire

for pleasure; rajasi–in the impulsive mode; etani–all this; jayante–arise; vivrddhe–

when there is excess; bharata-rsabha–O best of the descendants of Bharata.

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Greed, active extroversion, planning and executing of works, restlessness, desire

for pleasure- these arise when impulsiveness prevails.

14.13. aprakasah–absence of light; apravrttih–lack of effort; ca–and; pramadah–

heedlessness; mohah–illusion; eva–certainly; ca–also; tamasi–mental dullness;

etani–these; jayante–are manifested; vivrddhe–predominate; kuru-nandana–O son

of Kuru.

Absence of clarity (darkness, blindness), lack of effort, heedlessness and certainly

delusion- these arise when dullness prevails.

14.16. karmanah–of work; sukrtasya– virtuous/attentive; ahuh–is said; sattvikam–

mode of poise & clarity; nirmalam–unsullied; phalam–result; rajasah–of the mode

of passion; tu–but; phalam–result; duhkham–misery; ajnanam–ignorance;

tamasah–of the mode of dullness; phalam–result.

The result of virtuous action is said to be clear and pure (one gets purified);

however, the result of impulsive action is misery (suffering), while dull action

promotes ignorance.

14.17. sattvat–from clear poised mind; sanjayate–develops; jnanam–knowledge/

understanding; rajasah–from passionate mindedness; lobhah–greed; eva–certainly;

ca–also; pramada–recklessness; mohau–illusion; tamasah–from dull mindedness;

bhavatah–develops; ajnanam–ignorance; eva–certainly; ca–also.

From the clear poised minded develops knowledge and understanding; from the

passion-driven mind certainly greed evolves, and from the dull-witted mind

nothing but recklessness, foolishness and ignorance can emerge.

14.18. urdhvam–upwards; gacchanti–proceed; sattva-sthah–one established in alert

clarity; madhye–in the middle; tisthanti–remain; rajasah–the impulse-driven;

jaghanya guna–evil mode; vrtti-sthah– actively established; adhah–downwards;

gacchanti–move; tamasah–the dull-witted.

Those abiding in alert clarity elevate themselves; those abiding in impulsivity

remain at the intermediate level, while those abiding in dullness degrade

themselves.

14.19. na–not; anyam–different from; gunebhyah–the natural dispositions;

kartaram–the performer; yada–when; drasta anupasyati–one who sees recognises

properly; gunebhyah ca–from the dispositions of nature; param–transcendental;

vetti–know; madbhavam–My real nature; sah–he; adhigacchati–attains/merges

into.

36

When one, through deep observation, recognises that the natural dispositions as

the agent in all actions or that the doer of actions is not different from the natural

dispositions, and recognises oneself as beyond these phenomenal dispositions-

then one attains or merges into My Real Nature (as the pure witnessing

awareness).

14.20. gunan–dispositions; etan–these; atitya–transcending; trin–three; dehi–

embodied living awareness; deha–body; samudbhavan–produced of; janma–birth;

mrtyu–death; jara–old age; duhkhaih–distresses; vimuktah–being freed from;

amrtam –state of immortality; asnute–enjoys.

The embodied living awareness, having transcended these three mental

dispositions which are the cause of the body, is free from the miseries tied to birth,

death and ageing and enjoys the state of immortality.

14.21. arjunah uvaca–Arjuna said;

kaih–by which; lingaih–traits; trin–three; gunan–conditions; etan–all this; atitah–

having transcended; bhavati–become; prabho–Lord; kim–what; acarah–behavior;

katham–what; ca–also; etan–these; trin–three; gunan–qualities; ativartate–

transcend.

Arjuna said: Lord! What are the marks of one who has transcended these three

conditions? How does the one behave? And how does the one rise above these

three binding conditions?

14.22-25. sri-bhagavan uvaca–Bhagavan said;

prakasam ca–and alertness; pravrttim ca–and activity; moham–delusion; eva ca–

also; pandava–O son of Pandu; na dvesti–no aversion; sampravrttani–on

predominating; na nivrttani–nor in their absence; kanksati–long for; udasina-vat–

as if neutral; asinah–remaining;

gunaih–by the modes; yah–one who; na–not; vicalyate–perturbed; gunah–the

qualities; vartante–function; iti evam–knowing thus; yah–one who; avatisthati–

remains; na–never; ingate–waver;

sama–alike; duhkha–in distress; sukhah–in happiness; sva-sthah–self poised;

sama–alike; losta–a lump of earth; asma–stone; kancanah–gold; tulya–equally

disposed; priya–dear; apriyah–undesirable; dhirah–steady; tulya–equally

disposed; ninda–in blame; atma-samstutih–in praise of self;

mana–in honor; apamanayoh–insult; tulyah–alike; tulyah–alike; mitra–friend; ari–

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enemy; paksayoh–towards; sarva–all; arambha–endeavour; parityagi–renouncer;

guna-atitah–having transcended the modes; sah–that person; ucyate–is said to be.

Bhagavan said:

O son of Pandu! One who shows no aversion to alertness, activity or delusion

when any of them prevails nor longs for any of them when absent…

Who rests as if neutral and unperturbed by the prevailing mode or mood, who,

realising that gunas alone operate, remains steady, not wavering in any

situations…

Who is self-abiding alike in pleasure and in pain, regarding a clod of earth, a stone

and gold as of equal worth, who is same towards the loving and the hating, who is

unmoved by praise and blame alike…

Who is alike in honour and in humiliation, who views friend and foe alike, who

has abandoned all sense of agency—such a person is said to have transcended the

conditions imposed by natural forces.

14.26. mam–unto Me; ca–also; yah–whoever; avyabhicarena–without wavering;

bhakti-yogena–by loving enlightened communion; sevate–serves; sah–that one;

gunan–modes of material nature; samatitya–transcending; etan–all this;

brahmabhuyaya–to become the supreme original being; kalpate–is considered.

The one who serves Me (as the eternal, immutable basis of their own being and of

everything else) through loving enlightened communion with unswerving faith can

transcend these material modes and is considered fit to become one with the

supreme impersonal being.

14.27. brahmano–of the supreme impersonal being; hi–certainly; pratistham–the

basis; aham–I am; amrtasya–of the immortal; avyayasya–of the immutable;ca–

also; sasvatasya–of the eternal; ca–and; dharmasya–of the cosmic law of nature;

sukhasya–of the happiness; aikantikasya–ultimate; ca–also

Indeed, I am the basic support of the original supreme impersonal being, which is

of immortal, immutable nature, the eternal Law and the absolute unending bliss.

Chapter 6

6.3. For the silence-loving person (muneh), aspiring for spiritual elevation through

yoga (arurukshor), action (unattached doing) is said to be the means. For one

having ascended to the heights of yoga (yogarudha), quiescence or absence of

thoughts of becoming (shamah) is indeed said to be the way.

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6.4. When one ceases to be attached to or bound by (anushajjate) sensory objects

and experiences (indriyartheshu) and to one’s actions, then after having abandoned

all self-centred hankerings and objectives (including all thoughts of becoming),

one is said to have ascended the heights of spiritual communion(yogarudha).

(Nishkaam Karma to start with which later on will develop on its own into sarva-

sankalpa tyaga)

6.5. One should uplift one’s relative or mental self through one’s real Being. One

should not downgrade one’s relative or mental self. For the mental self is verily

both one’s own ally (bandhu) and foe (ripu).

Or

6.5. By the power of the Atman, one should uplift (uddharet) oneself! The stature

of Atman should never be lowered! (avasadayet) For, verily one is an ally of the

Atman as well as an enemy of the Atman.

6.6. To one whose mental self (what I think, believe, feel, imagine, say myself to

be) has surrendered its dominant position (jitah) to the real Being (what I AM

truly), the surrendered psychological self (jitatma) is an ally for oneself. But to

one, whose real Being is completely veiled by the dominant relative self

(anatmanah), the latter acts like an enemy (shatru) towards oneself.

6.7 The mind having surrendered (jitatmanah) to the Self or Highest Being

(paramatma), radiates total peace (prashanta) in a steady manner and remains

unperturbed (samahitah) by experiences in situations of heat and cold, joy and

grief as well as of honour and dishonour.

6.8. One is called a yogi when, in mindful attention (yukta), one experiences the

total peace of Being (triptatma), when there is actual knowing and realising

(gnyana-vignyana), when one is established in stillness of being (kutastha), when

one’s sensory instruments are totally surrendered (vijitendriyah), and when a clod,

a stone and gold appear as similar. (The yogi looks at life from the perspective of

total nature – as if nature looking through the mental instruments - where

everything is enlightened as it is without mental concepts and values

superimposed on them)

6.9 One is said to be still further advanced when one considers all–whether a well-

wisher, a friend, a foe, a neutral person, a mediator, an envious person, an ally, a

pious person, and even a sinner–with the same enlightening intelligence or vision

(sama buddhi – even vision).

6.10. Let the yogi be constantly in meditative/mindful attention (yunjita),

remaining alone (ekaki) in a secluded private place, without entertaining any

hopes and expectations (nirashi), without holding on to anything (aparigraha), with

39

the movements of consciousness (in imagination and body) completely relaxed

(yata-chittatma).

The topic of GUNAS continues with further clarification by Sri Krishna in

Chapter 18.

18.5. yajna–sacrifice; dana–charity; tapah–spiritual upliftment; karma–activities;

na–not ; tyajyam–to be given up; karyam–to be done; eva–certainly; tat–that;

yajnah–sacrifice; danam–charity; tapah–spiritual upliftment ;ca–also; eva–

certainly; pavanani–purifying; manisinam–even of the great minds.

Sacrifice, charity, and acts of spiritual upliftment should not be abandoned, but

should be performed. Indeed, these activities are sanctifying even to the wise

person.

18.6. etani–these; api–certainly; tu–must; karmani–activities; sangam–association;

tyaktva–renouncing; phalani–results; ca–also; kartavyani–as duty; iti–thus; me–

My; partha–O son of Prtha; niscitam–definite; matam–view; uttamam–the best.

Even these actions too have to be performed without attachment to the activity

itself and without expectation of any rewards, O Partha. Such is my settled and

final view.

18.7. niyatasya–prescribed duties; tu–but; sannyasah–renunciation; karmanah–

activities; na–not; upapadyate–is proper; mohat–by illusion; tasya–of which;

parityagah–abandonment; tamasah–in the mode of ignorance; parikirtitah–is

declared.

Verily, it is not proper to renounce the prescribed actions and obligations. Their

abandonment, originating from delusion, is considered as tamasic (ignorance,

negligence, laziness).

18.8. duhkham–painful; iti–thus; eva–certainly; yat–that which; karma–action;

kaya–body; klesa–suffering; bhayat–out of fear; tyajet–gives up; sah–that; krtva–

after doing; rajasam–impulsive; tyagam–renunciation; na eva–certainly not;

tyaga–renounced; phalam–results; labhet–gain.

One who renounces actions/works out of fear of physical pain/suffering, feeling it

is tedious, is thus performing the rajasic renunciation — such person does

certainly not obtain the fruits of renunciation. (One is practicing detachment

instead of being non-attached).

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18.9. karyam–must be done; iti–thus; eva–indeed; yat–which; karma–work;

niyatam–ordained; kriyate–performed; arjuna–O Arjuna; sangam–attachment;

tyaktva–relinquishing; phalam–result; ca–also; eva–certainly; sah–that; tyagah–

renunciation; sattvikah–in the mode of clarity; matah–considered.

One who performs the prescribed action feeling it as an obligatory duty, giving up

at the same time attachment to the action as well as thoughts of personal profit —

such a unattachment (TYAGAH), O Arjuna, is considered as sattvik (clear, pure).

18.10. na–not; dvesti–hates; akusalam–inauspicious; karma–work; kusale–in the

auspicious; na–nor; anusajjate–becomes attached; tyagi–the renouncer; sattva–

clarity; samavistah–imbued with; medhavi–intelligent person; chinna–dispelled;

samsayah–doubts.

Not hating unpleasant work and not attached to pleasant action, the unattached

one, imbued with clarity and purity (sattva), is an intelligent person whose doubts

have been dispelled.

18.11. na–not; hi–certainly; deha-bhrta–of the embodied being; sakyam–possible;

tyaktum–to renounce; karmani–activities; asesatah–completely; yah tu–who but;

karma–work; phala–results; tyagi–renouncer; sah–he; tyagi–the renouncer; iti–

thus; abhidhiyate–it is said.

Verily, no embodied person can possibly renounce actions completely. Only one,

who has abandoned thoughts of personal profit to be derived from actions, can be

said to be truly unattached (TYAGI).

18.12. anistam–unpleasant; istam–pleasant; misram ca–or mixed; tri-vidham–three

kinds; karmanah– of action; phalam–benefit; bhavati–becomes; atyaginam–of non

renouncer of desires; pretya–after death; na tu–but not; sannyasinam–the

renounced; kvacit–at any time.

Good, bad, and mixed — three types are the fruits of action accruing to the non-

relinquisher after discarding the body (death). But for a sannyasi, having

abandoned all desire-prompted actions, there is no result to suffer or enjoy.

--------------

Krishna’s instructions in Bhagavad GitA:

2.45 trigunya vishayA vedA, nistraigunyo bhavArjuna nirdvandvo nityasattvasto,

niryogakshema AtmavAn

41

The different branches of knowledge or science (vedA) deal with the subjects

coming under the three gunas of clarity, passion and dullness (trigunya). O

Arjuna! Be above the three gunas (nistraigunya). Be free from mental conflicts

and duality caused by holding contrary notions (nirdwandva). Be always

established (nitya sthah) in the clarity of actuality or herenow awareness (sattva).

Be indifferent to self-centred acquiring and preserving (niryogakshema). Be

established in and as Self-existent Being (AtmavAn).

2.47: karmany ev’AdhikAras te mA phaleshu kadAcana mA karma-phala-hetur

bhur mA te sango’stv akarmani

Your (te) legitimate right (adhikAra) rests only (eva) in the choice and decision of

actions to be undertaken (karmani), but you have no right (mA) to claim their

fruits (phaleshu) at any time (kadAchana). Do not (mA) consider yourself to be

(bhuh) the cause or initiator (hetur) of the results of activities (karma phala), and

do not (mA te) be (astu) attached (sanga) to indolent inaction (akarmani).

2.48. yoga-sthah kuru karmAni sangam tyaktvA dhananjaya siddhy-asiddhyoh

samo bhutvA samatvam yoga uchyate

Be established in yoga (yoga sthah), O Arjuna! by performing actions to be done

(kuru karmAni) while abandoning (tyaktvA) all self-centred attachment (sangam),

which creates a sense of doer and enjoyer. Be (bhutvA) the same/alike (samo) in

success or failure (siddhy-asiddhyoh). Such unperturbed evenness of vision

(samatvam) in all conditions of life is called (uchyate) Yoga.

2.49. durena hy avaram karma buddhi-yogAd dhananjaya buddhau sharanam

anviccha kripanAh phala-hetavah

O Dhananjaya! Certainly (hi) keep away from (durena) self-centred worthless

(avaram) action (karma) through the wisdom of yoga (buddhi yogAd), and take

(anviccha) refuge (sharanau) in that wisdom (of unperturbed evenness). Those,

whose motivation (hetavah) is selfish gain (phala), are to be pitied (kripanAh).

2.50. buddhi-yukto jahAtiha ubhe sukrita-duskrite tasmAd yogAya yujyasva

yogah karmasu kausalam

One endowed with this awakened even intelligence (buddhi-yukto) abandons

(jahAti) instantly (iha) both (ubhe) good actions (sukrita) and bad actions

(duskrite). Therefore (tasmAd) be attuned (yujyasva) with this state of yoga

(yogAya). Yoga is a sublime art (kaushalam) of action (karmasu).

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2.51 karma-jam buddhi-yuktA hi phalam tyaktvA manishinah janma-bandha-

vinirmuktah padam gacchanty anAmayam

The wise persons (manishinah), endowed with awakened intelligence (buddhi-

yuktA), certainly (hi) by abandoning (tyaktvA) the fruit of actions (phalam), by

freeing themselves (vinirmuktAh) from the bondage of embodiment (janma

bandha), attain (gacchanti) that state (padam), which is free from all forms of

miseries (anAmayam).

2.52. yadA te moha-kalilam buddhir vyatitarisyati tadA gantAsi nirvedam

shrotavyasya shrutasya cha

When (yadA) your (te) intelligence (buddhir) has crossed over (vyatitarisyati) the

dense jungle (kalilam) of delusion (moha), then (tadA) you shall become (gantAsi)

indifferent to (nirvedam) all that has been heard (shrutasya- all past knowledge

and experience) and (cha) all that is to be heard (shrotavyasya- all knowledge and

experience yet to come).

2.53. shruti-vipratipannA te yadA sthAsyati nishchalA samAdhAv acalA buddhis

tadA yogam avApsyasi

When (yadA) you (te) are no longer bewildered (vipratipannA) by the diverse

scriptural interpretations (shruti) and your intelligence (buddhih) remains

(sthAsyati) steady (nishchalA) and unwavering (achalA) in the even awareness

(samAdhau), then you will have attained (avApyasi) the state of Yoga (divine

awareness).

3.7. yas tv indriyAni manasA niyamy’Arabhate ‘rjuna karm-endriyaih karma-

yogam asaktah sa vishishyate

O Arjuna! One whose sensorial organs (indriyAni) connected to the mind

(manasA) rest in their subordinate place (niyamya) while engaging (arabhate) the

actional organs (karmendriyaih) in action through yoga (karma yogam or

Naiskarmya), without self-centred attachment or interest (asaktah)—such a one

(sah) excels amongst all.

3.8. niyatam kuru karma tvam karma jyAyo hy akarmanah sharira-yatrA’pi cha te

na prasiddhyed akarmanah

Accomplish (kuru) your (twam) prescribed (niyatam) actions (karma), for action

(karma) is superior (jyAyah) to inaction (akarmanah). Even (api) the maintenance

(yatra) of the body (sharira) you (te) cannot (na) effectively undertake

(prasiddhyed) without action (akarmanah).

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3.9. yajn’ArthAt karmano’nyatra loko’yam karma-bandhanah tad-artham karma

kaunteya mukta-sangah samAcara

Actions (karmanah) with a sanctifying and altruistic intent (yagnyArtAt) are to be

accomplished; done for other reasons (anyatra), actions (karma) bind (bandhanah)

one to this (ayam) world of misery (loka). Therefore, O son of Kunti, fulfill

(samAchara) your actions (karma) with that (tat) purpose (artham: loka samgraha-

for the general good 3.25) at heart, free from (mukta) self-centred

attachment/interest (sangah).

3.19. tasmAd asaktah satatam kAryam karma samAcara asakto hy Acaran karma

param Apnoti purushah

Therefore (tasmAt), without self-centred attachment to fruitive actions (asaktah),

constantly (satatam) fulfil (samAchara) all action (karma) that has to be done

(kAryam); for by discharging (Acharan) actions (karma) without selfish

attachment (asaktah), a person (purusha) certainly (hi) attains (Apnoti) the

Almighty (param).

3.37. kAma esha krodha esha rajo-guna-samudbhavah mah’Ashano mahA-

pApmA viddhy enam iha vairinam

This power that forces people to indulge in sin against their will (esha) is

obsession for self-enjoyment through pleasurable objects and experiences (kAma);

itself (esha) the cause of anger (krodha), born out of passion and impulsivity (rajo-

guna), all-devouring (mahAshanah), prompting to great sin (mahA-pApmA).

Know (viddhi) this (enam) to be the enemy (vairinam) here (iha) in our embodied

life.

3.39. Avritam jnAnam etena jnAnino nitya-vairinA kAma-rupena kaunteya

dushpuren’Analena cha

Thus, knowledge/consciousness (jnAnam) is veiled (Avritam) by this (etana)

eternal (nitya) enemy (vairinA) of the aspirant of knowledge (jnAnino) in the form

(rupena) of obsessive selfish-pleasure (kAma: desire for enjoyment, lust), which is

never appeased (dushpurena) and (cha) which burns like fire (analena).

3.40. indriyAni mano buddhir asy’AdhisthAnam uchyate etair vimohayaty esha

jnAnam Avritya dehinam

The sensorial instruments (indriyAni), the mind (mano) and the intellect (buddhi)

are said (uchyate) to be the seat (AdhisthAnam) of this force (asya), by which all

these (etaih) are bewildered (vimohyati), which (esha) veils (Avritya) the

awareness (jnAnam) of the embodied entity (dehinam).

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3.41. tasmAt tvam indriyAny Adau niyamya bharatarsabha papmAnam prajahi hy

enam jnAna-vijnAna-nAshanam

Therefore (tasmAt), O best of the Bharatas, you (tvam) need at the very outset

(Adau) to relax (niyamya: not to excite or unbridle) the sensorial instruments

(indriyAni) in order to neutralise (prajahi) this (enam) source of sin (pApmAnam),

which destroys (nAshanam) knowledge (jnAnam) and wisdom (vijnAnam).

3.42. indriyAni parAny Ahur indriyebhyah param manah manasas tu parA

buddhir yo buddheh paratas tu sah

The instruments of experience (indriyAni) are said (Ahur) to be superior (parAny)

to their objects; processing mind (manah) is superior to (param) the sensory

instruments (indriyebhyah); deciding intellect (buddhir) is still higher than the

mind (manasah); what (sah) is even (tu) higher than (paratas) the decision-making

intellect (buddheh) is That (sah: Atman, Self-existent maintaining everything

else).

3.43. evam buddheh param buddhvA samstabhy’AtmAnam AtmanA jahi

shatrum mahA-bAho kAma-rupam durAsadam

Thus (evam) realising (buddvA) oneself to be transcendental to (param) the

intellect (buddheh), one should establish (samstabhya) oneself (AtmAnam) in the

Self-existent Being (AtmanA) and overcome (jahi) this unyielding (durAsadam)

enemy (shatrum) in the form (rupam) of obsessive self-pleasure (kAma).

18.5. yajna-dAna-tapah-karma na tyAjyam kAryam eva tat yajno dAnam tapash

chaiva pAvanAni manishinAm.

Actions (karma) such as sanctifying acts (yagnya: sacrifice), charity (dAna) and

austerity (tapah: spiritual incubation) should not (na) be abandoned (tyAjyam);

they are indeed (tat eva) to be performed (kAryam). Sanctifying acts, charity and

austerity are also (cha eva) indeed purifying (pAvamAni) for the wise persons

(manishinAm).

18.6. etAny api tu karmAni sangam tyaktvA phalAni cha kartavyAni’ti me

pArtha nishchitam matam uttamam

Even (api tu) these (etAni) activities (karmAni) are be performed by abandoning

(tyaktvA) self-centred attachment leading to sense of doer (sangam) and (cha)

expectations of personal gains resulting in sense of experiencer ( phalAni). They

should be performed as a matter of duty (kartavyAni), O son of Pritha. This (iti) is

My (me) firm (nishchitam) highest (uttamam) view (matam).

45

18.7. niyatasya tu sannyAsah karmano nopapadyate mohat tasya parityAgas

tAmasah parikirtitah

Renunciation of (samnyAsah) actions (karmano) that ought to be done as a duty

(niyatasya) is indeed (tu) not (na) appropriate or indicated (upapadyate). If, by

illusion (mohat), one renounces (parityAgas) these (tasya), such renunciation is

declared to be (parikirtitah) in the mode of ignorance (tAmasah).

18.57. chetasA sarva-karmAni mayi sannyasya mat-parah buddhi-yogam

upAshritya mat-chittah satatam bhava

Consciously (chetasA) resigning (samnyasya) all actions (sarva karmAni) to Me

(mayi), relying on My Supreme Grace (mat parah), and taking refuge (upAshritya)

in communion through wisdom (buddhi yogam), in Me (mat), let your

consciousness (chittah) constantly (satatam) be or dwell (bhava).

18.58. mat-chittah sarva-durgAni mat-prasAdAt tarishyasi atha chet tvam

ahankArAn na shroshyasi vinankshyasi

If you are in conscious communion with Me (mat chittah), then all the obstacles of

conditional life (sarva durgAni) by My grace (mat prasAdAt) will be overcome

(tarishyasi). If (chet), however (atha), through false ego (ahankArAn) you do not

(na) act as you are taught (shroshyasi), you will perish (ninankshyasi).

18.61. ishvarah sarva-bhutAnAm hrid-deshe ‘rjuna tishthati bhrAmayan sarva-

bhutAni yantr’ArudhAni mAyayA

The Cosmic Being (ishvara) dwells (tishthati) in the heart space (hriddeshe) of all

living beings (sarva bhutAnAm), O Arjuna, and is directing the wanderings

(bhrAmayan) of all living entities (sarva bhutAni), as if they are carried away

(bhrAmayan), all seated on a revolving machine (yantrArudhAni), driven by Its

Cosmic Conditioning Power (mAyayA).

18.62. tam eva saranam gaccha sarva-bhAvena bhArata tat-prasAdAt param

shAntim sthAnam prApsyasi shAshvatam

O scion of Bharata, surrender (sharanam) unto That (tam) indeed (eva) through

(gaccha) your whole being (sarva bhAvena). By Its (tat) grace (prasAdAt), you

will attain (prApsyasi) supreme (param) peace (shAntim) and the highest eternal

(shAshvatam) state (sthAnam).

18.66. sarva-dharmAn parityajya mAm ekam saranam vraja aham tvam sarva-

pApebhyo moksayisyAmi mA suchah

46

Abandon (parityajya) all types of (sarva) obligations and practices (dharmAn) and

surrender (sharanam vraja) unto Me (mAm) alone (ekam). I (aham) shall deliver

(mokshaisyAmi) you (tvam) from all (sarva) sinful reactions (pApebhyah). Do not

(mA) grieve or worry (suchah).

18.68. ya idam paramam guhyam mad-bhakteshv abhidhAsyati bhaktim mayi

parAm krtvA mAm ev’aishyAty asamshayah

Anyone, who (ya) explains (abhidhAsyati) this (idam) supreme (paramam) secret

teaching (guhyam) to My (mad) devotees (bhakteshu), doing (kritvA) unto Me

(mayi) the highest form (parAm) of loving service (bhaktim), shall eshyati (reach)

Me (mAm) alone (eva) undoubtedly (asamshayah).

18.69. na ca tasmAn manushyeshu kaschin me priya-krttamah bhavitA na cha me

tasmAd anyah priyataro bhuvi

Other than (tasmAt) such a person, none (kaschin) among human beings

(manushyeshu) can do anything dearer (priya-krittamah) for Me (me), and (cha)

nor (na) any one (anyah) on earth (bhuvi) other than such a one (tasmAd) shall be

(bhavitA) dearer (priyataro) to Me (me).

18.70. adhyeshyate cha ya imam dharmyam samvAdam Avayoh jnAna-yajnena

ten’Aham ishtah syAm iti me matih

And (cha) whoever (ya) shall study (adhyeshyate) this (imam) enlightening

(dharmyam) conversation (samvAdam) between both of us (Avayoh), I (aham)

shall consider (syAm) such a person (tena) as adoring (ishtah) Me through the

sanctifying act (yajnena) of understanding (jnAna). This (iti) is My (me) view

(matih).

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Krishna’s complaints in Bhagavad Gita:

7.13 Deluded by the mental states of experience conditioned by the three modes of

the flow of natural forces, this entire world knows not My Being as the Immutable

One transcending such conditionings.

7.24 Without realising My Supreme Nature as Unsurpassed and Immutable Being,

people of little understanding conceive Me, the Unmanifest, as a particular

manifest unit (form, image, entity).

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7.25 I am not revealed to all owing to the veil of My Formidable Field of

Becoming (Yogamaya). This deluded world does not know Me, the Immutable

Unborn.

9.10-11 With Me as the Witnessing Basis, Natural Force or Prakriti manifests this

universe of sentient and insentient beings. For this reason, the world revolves and

evolves. The ignorant persons, ignoring My Supreme Nature as the Great Basis of

all that is manifest, ignore My Presence in their human body.

Koosraj KORA VENCIAH, koosradha@gmail.com, 2010